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The early English settlers of North America, especially the Puritans of New England, believed that Satan "visibly and palpably" reigned in the New World. [164] John Winthrop claimed that the Devil made rebellious Puritan women give birth to stillborn monsters with claws, sharp horns, and "on each foot three claws, like a young fowl." [165] Cotton Mather wrote that devils swarmed around Puritan settlements "like the frogs of Egypt". [166] The Puritans believed that the Native Americans were worshippers of Satan [167] and described them as "children of the Devil". [164] Some settlers claimed to have seen Satan himself appear in the flesh at native ceremonies. [166] During the First Great Awakening, the " new light" preachers portrayed their "old light" critics as ministers of Satan. [168] By the time of the Second Great Awakening, Satan's primary role in American evangelicalism was as the opponent of the evangelical movement itself, who spent most of his time trying to hinder the ministries of evangelical preachers, [169] a role he has largely retained among present-day American fundamentalists. [170] Robert Eisen Associate Professor of Religious Studies George Washington University The Book of Job in Medieval Jewish Philosophy 2004 p. 120 "Moreover, Zerahfiiah gives us insight into the parallel between the Garden of Eden story and the Job story alluded to ... both Satan and Job's wife are metaphors for the evil inclination, a motif Zerahfiiah seems to identify with the imagination." Stephen M. Hooks – 2007 "As in Zechariah 3:1–2 the term here carries the definite article (has'satan="the satan") and functions not as a...the only place in the Hebrew Bible where the term "Satan" is unquestionably used as a proper name is 1 Chronicles 21:1."
Bahá (1982) [1912], The Promulgation of Universal Peace, Wilmette, IL: Baháʼí Publishing Trust, pp.294–295, ISBN 0-87743-172-8 Post-LaVeyan Satanists, like the adherents of The Satanic Temple, argue that the human animal has a natural altruistic and communal tendency, and frame Satan as a figure of struggle against injustice and activism. They also believe in bodily autonomy, that personal beliefs should conform to science and inspire nobility, and that people should atone for their mistakes. [238] Allegations of worship A depiction of Santa MuerteUse italics (lyric) and bold (lyric) to distinguish between different vocalists in the same song part Caldwell, William. "The Doctrine of Satan: III. In the New Testament", The Biblical World, Vol. 41, No. 3 (Mar., 1913), pp.167–172 in JSTOR The word does not occur in the Book of Genesis, which mentions only a talking serpent and does not identify the serpent with any supernatural entity. [15] The first occurrence of the word "satan" in the Hebrew Bible in reference to a supernatural figure comes from Numbers 22:22 [16], [7] which describes the Angel of Yahweh confronting Balaam on his donkey: [6] "Balaam's departure aroused the wrath of Elohim, and the Angel of Yahweh stood in the road as a satan against him." [7] In 2 Samuel 24, [17] Yahweh sends the "Angel of Yahweh" to inflict a plague against Israel for three days, killing 70,000 people as punishment for David having taken a census without his approval. [18] 1 Chronicles 21:1 [19] repeats this story, [18] but replaces the "Angel of Yahweh" with an entity referred to as "a satan". [18] William Blake regarded Satan as a model of rebellion against unjust authority [173] and features him in many of his poems and illustrations, [173] including his 1780 book The Marriage of Heaven and Hell, [173] in which Satan is celebrated as the ultimate rebel, the incarnation of human emotion and the epitome of freedom from all forms of reason and orthodoxy. [173] Based on the Biblical passages portraying Satan as the accuser of sin, [270] Blake interpreted Satan as "a promulgator of moral laws." [270] In visual art Early 6th century Byzantine mosaic Art, depicting Jesus separating the sheep from the goats. The blue angel is possibly the earliest artistic depiction of Satan. [271]
Link, Luther (1995), The Devil: A Mask Without a Face, London, England: Reaktion Books, ISBN 0-948462-67-1 Main article: Satanism Theistic Satanism The inverted pentagram, along with the Baphomet, is the most notable and widespread symbol of Satanism. [230] Given a choice, he says, he would rather have been successful as a musician than as an author. Now, with Best Picture, comes the chance to live out that teenage fantasy. There is talk of an album, of gigs, of what – if they do play live – his moves should be on stage. He does not plan to dance. Can believers be demon inhabited? This is a question which many ask. Theologically considered, it is hard to believe that it is possible that a believer can both be a dwelling place for a demon and the temple of the indwelling Holy Spirit (1 Cor. 6:19 and 2 Cor. 6:16). However, there is every reason to believe that a believer may be demonized in the sense of oppressed by demonic malevolence (1 Pet. 5:8–9). Likewise, the devil may actively seek to harass a godly servant as Paul tells the Corinthians (2 Cor. 12:7). In brief: inhabited, no; oppressed, yes. 9. The devil and demons have no future with God.Lewis, John (2011-06-15). "Robert Johnson sells his souls to the devil". The Guardian . Retrieved 2018-01-03. Eddy, P. R.; Beilby, J. (2008), "Atonement", in Dyrness, William A.; Kärkkäinen, Veli-Matti (eds.), Global Dictionary of Theology: A Resource for the Worldwide Church, Downers Grove, Illinois and Nottingham, England: IVP Academic, pp.84–92, ISBN 978-0-8308-2454-0
For the next thirty-three years, James made no known recordings and performed sporadically. He was virtually unknown to the general public until about 1960. Blues singer and guitarist Big Joe Williams believed that James had already passed, having been murdered in Mississippi. [9] In 1964, blues enthusiasts John Fahey, Bill Barth, and Henry Vestine found him in a hospital in Tunica, Mississippi. [10] According to Calt, the "rediscovery" of both James and Son House at virtually the same time was the start of the blues revival in the United States. [4] Smith, Peter (2008), An Introduction to the Baha'i Faith, Cambridge: Cambridge University Press, p.112, ISBN 978-0-521-86251-6 Psalm 109:6b "and let Satan stand at his right hand" (KJV) [14] or "let an accuser stand at his right hand." ( ESV, etc.)Plantinga, Richard J.; Thompson, Thomas J.; Lundberg, Matthew D. (2010), An Introduction to Christian Theology, Cambridge, England: Cambridge University Press, ISBN 978-0-521-69037-9 The word without the definite article is used in ten instances, [ citation needed] of which two are translated diabolos in the Septuagint. It is generally translated in English Bibles as 'an accuser' (1x) or 'an adversary' (9x as in Book of Numbers, 1 & 2 Samuel and 1 Kings). In some cases, it is translated as 'Satan': Caldwell, William. "The Doctrine of Satan: I. In the Old Testament", The Biblical World, Vol. 41, No. 1 (Jan., 1913), pp.29–33 in JSTOR
The Church Father Origen of Alexandria ( c. 184 – c. 253), who was only aware of the actual text of these passages and not the original myths to which they refer, concluded in his treatise On the First Principles, which is preserved in a Latin translation by Tyrannius Rufinus, that neither of these verses could literally refer to a human being. [126] He concluded that Isaiah 14:12 is an allegory for Satan and that Ezekiel 28:12–15 is an allusion to "a certain Angel who had received the office of governing the nation of the Tyrians," but was hurled down to Earth after he was found to be corrupt. [127] [128] In his apologetic treatise Contra Celsum, however, Origen interprets both Isaiah 14:12 and Ezekiel 28:12–15 as referring to Satan. [129] According to Henry Ansgar Kelly, Origen seems to have adopted this new interpretation to refute unnamed persons who, perhaps under the influence of Zoroastrian radical dualism, believed "that Satan's original nature was Darkness." [130] The later Church Father Jerome ( c. 347 – 420), translator of the Latin Vulgate, accepted Origen's theory of Satan as a fallen angel [131] and wrote about it in his commentary on the Book of Isaiah. [131] In Christian tradition ever since, both Isaiah 14:12 [132] [133] and Ezekiel 28:12–15 have been understood as allegorically referring to Satan. [134] [135] For most Christians, Satan has been regarded as an angel who rebelled against God. [136] [133] After the Fire, only now translated into English by Marlaine Delargy, was published in Sweden in 2015, the year Mankell died aged 67, after being diagnosed with cancer a year earlier. His international fame comes from his sequence of crime novels featuring Inspector Kurt Wallander, but he was also a dramatist, human rights campaigner and advocate for social justice. It is almost impossible for those acquainted with Mankell’s life and work to read After the Fire without wondering how much of the author there is in Welin and his musings. The book ebbs and flows through time, allowing its hero to examine his lived life as well as pondering what the future might hold. And yes, authors too can be voyeurs, peering through windows and padding across nighttime floors – how else do they garner characters and material?Ahmadi, Nader; Ahmadi, Fereshteh (1998), Iranian Islam: The Concept of the Individual, Houndmills, Basingstoke, Hampshire, and London: Palgrave Macmillan, ISBN 978-0-230-37349-5
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